Podcast appearances and mentions of Ernest Renan

Parmi les grands thèmes évoqués par Ernest Renan, un des plus grands esprits du XIXe siècle français, celui de la nation, de sa nature et de ses fondements, a marqué durablement la philosophie politique du pays. Mention légales : Vos données de connexion, dont votre adresse IP, sont traités par Radio Classique, responsable de traitement, sur la base de son intérêt légitime, par l'intermédiaire de son sous-traitant Ausha, à des fins de réalisation de statistiques agréées et de lutte contre la fraude. Ces données sont supprimées en temps réel pour la finalité statistique et sous cinq mois à compter de la collecte à des fins de lutte contre la fraude. Pour plus d'informations sur les traitements réalisés par Radio Classique et exercer vos droits, consultez notre Politique de confidentialité.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Marc Levy est LE nom de la littérature populaire, il fallait qu'on en parle dans Torchon depuis bien trop longtemps ! Pourtant, pour la première fois depuis 2004, Marc Levy n'était pas dans le top 10 des auteurs francophones en 2024, évincé par des nouvelles venues, comme Morgane Moncomble ou Sarah Rivens. Il revient en 2025 avec La librairie des livres interdits, un livre qui parle de liberté d'expression, de censure, et de résistance. Pour des amoureux des livres et de la liberté comme nous, ça ne pouvait que nous parler ! Mais malheureusement, si le thème nous inspire, la réalisation beaucoup moins. Si on enlève la composante "comédie romantique" à l'oeuvre dans tous les livres de Marc Levy, il reste un livre politique qui ressasse des idées un peu préconçues sur le pouvoir de la littérature et un livre de vengeance avec un héros un peu médiocre et mou...Autres oeuvres citées : Marc, Benjamin Stock, 2024, Rue FromentinOù es-tu, Marc Levy 2001, Robert Laffont 1Q84, Haruki Murakami, 2009, 10-181984, Georges Orwell, 1949 L'Odyssée, HomèreLa lecture: Valeur et déterminants d'une pratique, Cécile Barth-Rabot, 2023, Armand Colin La Bande originale, « Marc Levy pour "La librairie des livres interdits » », France Inter, 22 novembre 2024https://www.radiofrance.fr/franceinter/podcasts/la-bande-originale/la-bande-originale-du-vendredi-22-novembre-2024-9561580Crime et châtiment, Dostoievski, 1867Liste des livres interdits aux US, par PEN America : https://pen.org/banned-books-list-2025/Le Portrait de Dorian Gray, Oscar Wilde, 1890Le Père Goriot, Honoré de Balzac, 1835 Sodome et Gomorrhe, Marcel Proust, 1921La Chambre de Giovanni, James Baldwin, 1956 Looking for Alaska (Qui es-tu Alaska), John Green, 2011, Gallimard JeuneThe Perks of being a wallflower (Le Monde de Charlie), Stephen Chbosky, 1999La vie de Jésus, Ernest Renan, 1863, Calmann-LevyEt si c'était vrai, Marc Levy, 2000, Robert LaffontSuicide mode d'emploi, Claude Guillon et Yves le Bonniec, 1982, Alain Moreau Affaire sensible "Suicide mode d'emploi" : le livre interdit, France Inter, 28 février 2024 https://www.radiofrance.fr/franceinter/podcasts/affaires-sensibles/affaires-sensibles-du-mercredi-28-fevrier-2024-1923661Les services compétents, Iegor Gran, 2020, P.O.LLa bave du crapeau, Denis Ramond, 2018, L'ObservatoireDistribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

What is the difference between a people and a nation? In this podcast, Marc Barnes and Alex Denley discuss Ernest Renan's influential lecture "What is a nation?". Renan argues that a nation is not formed by common descent, language, religion, or geography. Rather, a nation is a spiritual principle that requires sacrifice, and a forgetting of the past. Marc and Alex discuss Renan's definition of a nation and how it formed the development of nation states in the modern period.

Vous écoutez le podcast "Les interviews Histoire", notre émission hebdomadaire gratuite pour tous. Abonnez-vous à "5.000 ans d'Histoire" et accédez à environ 350 podcasts d'1 heure pour seulement 2€ par mois sans Pub ! Avec une nouvelle émission chaque semaine : https://m.audiomeans.fr/s/S-tavkjvmo Alliance céleste, 14K, Sun Yee On, Bambou uni… derrière ces noms exotiques se cachent des organisations criminelles tentaculaires. À partir d'une vaste enquête et de rencontres avec des personnages hauts en couleur, Antoine Vitkine raconte l'histoire et les ambitions de la mafia chinoise, devenue la plus puissante au monde.Depuis près de deux siècles, les triades tissent leur toile. Elles ont fait tomber le dernier empereur de Chine, régné sur le Shanghai des années 1920 comme sur les salles de jeu de Macao. Sun Yat-sen, fondateur de la République de Chine, en fut même l'un des « parrains ». D'une implacable brutalité, elles possèdent leurs rites, leur hiérarchie stricte et des valeurs claniques.Ces « sociétés noires » ont su s'adapter au monde contemporain et déploient leur emprise sur tous les continents. Elles dominent le trafic de drogues, d'êtres humains et de contrefaçons, sont à la pointe du blanchiment d'argent et de la cybercriminalité, s'immiscent dans l'économie légale. Surtout, elles se sont mises au service des ambitions de Xi Jinping et de sa guerre contre l'Occident : soutien aux routes de la soie, répression des manifestants démocrates à Hong Kong, corruption politique au Canada, invasion du fentanyl aux États-Unis…Depuis quelques années, elles sont également devenues les banques occultes du crime organisé européen. Cette plongée sidérante dans le monde des triades révèle leurs liens avec le pouvoir de Pékin et leur impact sur les rapports de forces mondiaux. Un défi majeur pour nos démocraties.L'auteur, Antoine Vitkine est notre invité par téléphoneDistribué par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Qu'est-ce qu'une nation ? Ernest Renan avait brillamment exposé sa définition lors de sa conférence à la Sorbonne en 1882, dans un contexte où de nouveaux États européens y apportaient une réponse parfois différente. Alors, qu'est-ce que la nation française ? Comment s'est-elle construite ? Faut-il identifier des grands jalons historiques ou bien considérer sa construction comme une accumulation de changements subtils ? L'historien Eric ANCEAU raconte les éléments qui dans l'histoire ont contribué à faire la nation en France. Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Vous écoutez le podcast "Les interviews Histoire", notre émission hebdomadaire gratuite pour tous. Abonnez-vous à "5.000 ans d'Histoire" et accédez à environ 350 podcasts d'1 heure pour seulement 2€ par mois sans Pub ! Avec une nouvelle émission chaque semaine : https://m.audiomeans.fr/s/S-tavkjvmo Qu'est-ce que la nation française ? La question s'est posée à de multiples reprises au fil de l'histoire, parfois de manière très vive comme lors de la Révolution, de la perte de l'Alsace-Lorraine, du régime de Vichy et jusqu'à nos fractures contemporaines. S'agit-il d'une communauté ethnique, linguistique, territoriale, d'une organisation politique de citoyens désireux de vivre ensemble ou bien encore d'une construction historique d'un autre type ? Doit-on la faire remonter à 1789, à la bataille de Bouvines, au baptême de Clovis, voire à « nos ancêtres les Gaulois » ? A-t-elle encore un avenir à l'heure de l'intégration européenne, de la mondialisation et du post-modernisme ?Ce sujet capital occupe l'espace public car il interroge au fond la forme même d'organisation de notre société. C'est aussi un terrain complexe qui donne lieu à de multiples interprétations et instrumentalisations politiques ; il est sulfureux, comme le nationalisme qui ressurgit souvent avec lui. Cela explique pourquoi il n'a pas été traité autrement que par bribes et avec d'infinies précautions depuis un demi-siècle.Revisiter et raconter l'histoire de ce qui fait nation en France dans sa globalité, telle est la raison d'être de ce livre.Eric Anceau était notre invitée, en studio, et en vidéo sur YouTube

Martin Sommer in gesprek met historicus Chris van der Heijden over de recente openbaring van het Centraal Archief Bijzondere Rechtspleging (CABR) -- Steun De Nieuwe Wereld en doe mee aan onze eindejaarsactie: http://gofundme.com/dnw2024. Liever direct overmaken? Maak dan uw gift over naar NL61 RABO 0357 5828 61 t.n.v. Stichting De Nieuwe Wereld. Patroon worden kan op http://www.petjeaf.com/denieuwewereld. -- Bronnen en links bij deze uitzending: - De website het CABR: https://oorlogvoorderechter.nl/ - Bestel hier 'Grijs verleden': https://www.boom.nl/auteur/110-8569_Heijden/100-9277_Grijs-verleden - Het opiniestuk van rijksarchivaris Afelonne Doek: https://www.nrc.nl/nieuws/2025/01/06/ga-uit-van-de-helende-werking-van-kennis-uit-het-archief-a4878639 - Bestel hier 'Wat is een natie?' van Ernest Renan: https://geschiedenis-winkel.nl/p/wat-is-een-natie/ - Bestel hier Het nieuwe boek van van der Heijden (verwacht 14 maart 2025): https://www.boom.nl/auteur/110-8569_Heijden/100-18785_Over-de-rand-laait-vuur

durée : 00:58:37 - Toute une vie - par : Jean-Michel Djian - Pour les historiens du XXème siècle Ernest Renan reste un géant du XIXème passé sous les radars de l'Histoire. Mais est-ce un hasard si, dans l'Hexagone, son nom reste gravés sur les frontons de plusieurs centaines d'écoles, de collèges et de rues ? Mystère… - réalisation : Charlotte Roux

Kardec e Ernest Renan, Um Vínculo Programado - Bruno Tavares & Sílvio Mariano

Welcome back, dear listeners, to season nine of Digging a Hole! We're just as surprised as you are that we haven't been taken off the air yet, but we're here and ready to keep producing hit after hit— at least while Yale Law School keeps funding us, anyway. After a summer of roller-coaster legal and political action, we're ready to help you navigate the turbulent times ahead. But before we get to current events, it's worth dwelling on history. And today we're excited to have on the pod our colleague Jack Balkin, Knight Professor of Constitutional Law and the First Amendment at Yale Law School, to discuss his new book, sure to be a classic in constitutional theory, Memory and Authority: The Uses of History in Constitutional Interpretation. To start off, Sam engages Balkin over the question of why, under the latter's taxonomy, history isn't a unique modality of constitutional interpretation. Next, Balkin explains what constitutional lawyers do, what makes their argumentative tools unique, and the relationship between history, memory, and the rhetoric of law. We dive into (what else?) originalism, both as an academic discipline with fancy conferences in San Diego and as a political ideology that reigns supreme in the courts (at least in cafeteria-form). If we haven't piqued your interest, this episode features for the first time on the pod, according to our memory but perhaps not our history, one Mr. Hegel. Strap in and enjoy. This podcast is generously supported by Themis Bar Review. Referenced Readings Constitutional Interpretation by Philip Bobbitt The Philosophy of History by G.W.F. Hegel State Repression and the Labors of Memory by Elizabeth Jelin “Interdisciplinarity as Colonization” by Jack Balkin “The Crystalline Structure of Legal Thought” by Jack Balkin Introduction to the Philosophy of History by G.W.F. Hegel Zahkor: Jewish History and Jewish Memory by Yosef Hayim Yerushalmi “Collective Memory and Historical Consciousness” by Amos Funkenstein “What is a Nation?” by Ernest Renan

In his book Rational Optimist: How Prosperity Evolves, Matt Ridley argues that Homo sapiens overtook the stronger Neanderthals and, indeed, the rest of the animal kingdom, to become the dominant species on earth, by doing something no other animal does – by exchanging things. “There was a point in human pre-history,” he says, when “people for the first time began to exchange things with each other, and that once they started doing so, culture suddenly became cumulative, and the great headlong experiment of human economic “progress” began. Exchange is to cultural evolution as sex is to biological evolution.”This applies not just to the exchange of objects, but the exchange of ideas, knowledge and information, of skills and services – just about anything. “If I catch the food, you cook it” means that I could specialize in catching – and become better at it – while you specialize in cooking and become better at that. With my superior catching and your superior cooking we both now enjoy considerably better lifestyles. Mankind also progresses through the subsequent improvement of catching and cooking techniques, which are then passed on to t he next generation. There is an exchange taking place right now. You are reading my material. I benefit from your eyeballs and the increased awareness of my work that every writer so desperately craves. You are benefitting from my words in that you might find entertainment, interest or wisdom in them. We are only able to do what we do today because of what was done in the past. It is only because of the cumulative work of millions of people – from Steve Jobs to Alan Turing to Shakespeare to millions of people who I'll never know or even hear of – that I am able to write this essay on this Mac. I don't know how to build a Mac, I don't know how to extract the oil necessary to manufacture its component parts; I can't make paper or ink or printing presses, yet, because of the cumulative effects of the exchanges of millions of people, I'm now able to exchange my work – itself the product of studying the work of many others – with you.The collective intelligence of mankind is far, far greater than what can be held in the mind of even the brightest individual that ever lived. That collective intelligence keeps on growing. There is no limit to it. ‘The extraordinary thing about exchange,' says Ridley, ‘is that it breeds: the more of it you do, the more of it you can do. And it calls forth innovation.' The more we exchange, the more we progress. This accumulation of intelligence over generations has led to a situation where, even a hundred years ago, to quote the French philosopher Ernest Renan, ‘The simplest schoolboy is now familiar with truths for which Archimedes would have sacrificed his life'.But the reverse applies as well. The less we exchange, the less we progress. Exchange is limited under oppressive, totalitarian or bureaucratic regimes, which is why they are overtaken by freer neighbours. When we stop exchanging altogether, there is regression.10,000 years ago, as Ridley argues, rising seas cut off Tasmania from mainland Australia. Isolated, the possibilities for exchange diminished. Technologically, the Tasmanian people actually regressed.It follows, therefore, that for individuals, families, communities, nations – indeed mankind – to prosper and progress, conditions need to be as conducive as possible for trade and exchange. It really is that simple. That should be the primary agenda of every policy-maker and leader in the world: to create an environment conducive to exchange. This means a marketplace where, from tax to tariff to bureaucracy, there are as few barriers to exchange as possible. It means a marketplace where there is trust and confidence. It means a market in which ownership of property is secure. It means a marketplace where participants can operate without coercion or crime; where good practice is rewarded with success and bad practice meets with failure. It also means a marketplace whose medium of exchange – money – is dependable.I'm talking, of course, about a free market.Until next time,Don't forget to check out Wednesday's piece, if you missed it: This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theflyingfrisby.com/subscribe

In his book Rational Optimist: How Prosperity Evolves, Matt Ridley argues that Homo sapiens overtook the stronger Neanderthals and, indeed, the rest of the animal kingdom, to become the dominant species on earth, by doing something no other animal does – by exchanging things. “There was a point in human pre-history,” he says, when “people for the first time began to exchange things with each other, and that once they started doing so, culture suddenly became cumulative, and the great headlong experiment of human economic “progress” began. Exchange is to cultural evolution as sex is to biological evolution.”This applies not just to the exchange of objects, but the exchange of ideas, knowledge and information, of skills and services – just about anything. “If I catch the food, you cook it” means that I could specialize in catching – and become better at it – while you specialize in cooking and become better at that. With my superior catching and your superior cooking we both now enjoy considerably better lifestyles. Mankind also progresses through the subsequent improvement of catching and cooking techniques, which are then passed on to t he next generation. There is an exchange taking place right now. You are reading my material. I benefit from your eyeballs and the increased awareness of my work that every writer so desperately craves. You are benefitting from my words in that you might find entertainment, interest or wisdom in them. We are only able to do what we do today because of what was done in the past. It is only because of the cumulative work of millions of people – from Steve Jobs to Alan Turing to Shakespeare to millions of people who I'll never know or even hear of – that I am able to write this essay on this Mac. I don't know how to build a Mac, I don't know how to extract the oil necessary to manufacture its component parts; I can't make paper or ink or printing presses, yet, because of the cumulative effects of the exchanges of millions of people, I'm now able to exchange my work – itself the product of studying the work of many others – with you.The collective intelligence of mankind is far, far greater than what can be held in the mind of even the brightest individual that ever lived. That collective intelligence keeps on growing. There is no limit to it. ‘The extraordinary thing about exchange,' says Ridley, ‘is that it breeds: the more of it you do, the more of it you can do. And it calls forth innovation.' The more we exchange, the more we progress. This accumulation of intelligence over generations has led to a situation where, even a hundred years ago, to quote the French philosopher Ernest Renan, ‘The simplest schoolboy is now familiar with truths for which Archimedes would have sacrificed his life'.But the reverse applies as well. The less we exchange, the less we progress. Exchange is limited under oppressive, totalitarian or bureaucratic regimes, which is why they are overtaken by freer neighbours. When we stop exchanging altogether, there is regression.10,000 years ago, as Ridley argues, rising seas cut off Tasmania from mainland Australia. Isolated, the possibilities for exchange diminished. Technologically, the Tasmanian people actually regressed.It follows, therefore, that for individuals, families, communities, nations – indeed mankind – to prosper and progress, conditions need to be as conducive as possible for trade and exchange. It really is that simple. That should be the primary agenda of every policy-maker and leader in the world: to create an environment conducive to exchange. This means a marketplace where, from tax to tariff to bureaucracy, there are as few barriers to exchange as possible. It means a marketplace where there is trust and confidence. It means a market in which ownership of property is secure. It means a marketplace where participants can operate without coercion or crime; where good practice is rewarded with success and bad practice meets with failure. It also means a marketplace whose medium of exchange – money – is dependable.I'm talking, of course, about a free market.Until next time,Don't forget to check out Wednesday's piece, if you missed it: This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theflyingfrisby.com/subscribe

Marcus Aurelius's father died when he was young. But then this young boy who was cursed by tragedy received a great gift. A gift that all children who have received it know to be one of the most incredible things in the world: a loving step-father.Ernest Renan wrote that, more than his teachers and tutors, “Marcus had a single master whom he revered above them all, and that was Antoninus.” All his adult life, Marcus strived to be a disciple of his adoptive stepfather. While he lived, Marcus saw him, Renan said, as “the most beautiful model of a perfect life.”---And in today's audiobook reading, we hear in Marcus Aurelius's own words what he learned from and thought about Antoninus, and he admired him so.

"I didn't have any preconceptions or ideas for the piece I would like to make prior to listening to the sound, as I wanted to avoid confining the piece within any predefined structure, theme or vibe. "Listening to the sound of the boat motor changing pitch, density and volume, interspersed by conversations in a language unknown to me, I decided to temporally stretch the sound, i.e. make it several times slower than the original recording. I wanted to see how the sound itself would change by this, and how that would affect my perception of the sound.  "The result of the temporal stretching was a rather ominous, dark, demonic-like rumble, which I cut into different pieces, shuffled randomly and non-chronologically across different channels and positions between 2 speakers, and edited with reverb and delay. This became a music backdrop, to which I added funny, satirical lyrics and vocalizations, spoken/sung in 3 different vocal lines: church-like reverberated, distorted and child-like.  "The aim of this piece was to play around with contrasts and seemingly disparate sonic/music elements, to create a parody. The deliberately obscured, seemingly dismal lyrics are a parodic metaphor for making whipped cream with a mixer, as a spontaneous tribute to one of my favorite bands, Tool. The line “O Lord, if there is a Lord, save my bowl, if I have a bowl” is a parody of Ernest Renan's quote: “O Lord, if there is a Lord, save my soul, if I have a soul”." Nile boat ride reimagined by Jelena Perišić. 

durée : 00:03:46 - Le Pourquoi du comment : histoire - par : Gérard Noiriel - Pourquoi le travail du philologue Ernest Renan a-t-il fait polémique ?

Where did Marcus learn to be Marcus? Ernest Renan writes that Marcus was very much a product of his training and his tutors. But more than his teachers and even his own parents, “Marcus had a single master whom he revered above them all, and that was Antoninus.”✉️ Sign up for the Daily Stoic email: https://dailystoic.com/dailyemail

The Life of Jesus

How French farmers are adapting since the war in Ukraine halted grain and seed exports. Why we need to buy fewer clothes if we want the fashion industry to be sustainable. And the voice of Ernest Renan – one of the big thinkers of 19th century France, famed for his biography of Jesus. Russia's invasion of Ukraine has led to a drop in grain exports around the world, as Ukraine was a major producer before the war. Farmers in France – Europe's largest grain producer – have shifted their production to help compensate. At the annual ‘Salon de l'Agriculture' agriculture fair in the south of Paris, Laurent Rosso, director of the French vegetable oil and protein trade association, talks about how grain farmers here have increased their sunflower crops, for animal feed and cooking oil, and the country's quest for self-sufficiency. And with the increase in the price of wheat, farmers might be discouraged from planting other grains. Cédric Truphemus, a producer of petit epautre, or small spelt, in the high Alps, says not enough farmers in the region are planting, and they cannot meet demand. (Listen @1'15) The fashion industry's green credentials are not great: not only is it responsible for at least four percent of global carbon emissions, the dyes and chemicals involved in garment-making are damaging to the environment and human health. Fashion shows, such as the recent Fashion Week in Paris, are the most visible part of the industry, but they are just the tip of the iceberg. The big problem is the growth of 'ultra fast fashion', which floods the market with cheap garments with short shelf-lives. Catherine Dauriac, a fashion journalist, author and country coordinator of the global non-profit Fashion Revolution, talks about the urgent need to make fashion more sustainable. It begins with buying less but better and repairing the clothes we already have. (Listen @17'50) France is marking the bi-centenary of the birth of historian and philosopher Ernest Renan. Renowned for works such as the "Life of Jesus" and "What is a nation?" his voice was recorded by Gustave Eiffel in 1891 in one of the earliest audio recordings in France. (Listen @12'00) Episode mixed by Cecile Pompeani. Spotlight on France is a podcast from Radio France International. Find us on rfienglish.com, iTunes (link here), Spotify (link here), Google podcasts (link here), or your favourite podcast app (pod.link/1573769878).

How French farmers are adapting since the war in Ukraine halted grain and seed exports. Why we need to buy fewer clothes if we want the fashion industry to be sustainable. And the voice of Ernest Renan – one of the big thinkers of 19th century France, famed for his biography of Jesus. Russia's invasion of Ukraine has led to a drop in grain exports around the world, as Ukraine was a major producer before the war. Farmers in France – Europe's largest grain producer – have shifted their production to help compensate. At the annual ‘Salon de l'Agriculture' agriculture fair in the south of Paris, Laurent Rosso, director of the French vegetable oil and protein trade association, talks about how grain farmers here have increased their sunflower crops, for animal feed and cooking oil, and the country's quest for self-sufficiency. And with the increase in the price of wheat, farmers might be discouraged from planting other grains. Cédric Truphemus, a producer of petit epautre, or small spelt, in the high Alps, says not enough farmers in the region are planting, and they cannot meet demand. (Listen @1'15)The fashion industry's green credentials are not great: not only is it responsible for at least four percent of global carbon emissions, the dyes and chemicals involved in garment-making are damaging to the environment and human health. Fashion shows, such as the recent Fashion Week in Paris, are the most visible part of the industry, but they are just the tip of the iceberg. The big problem is the growth of 'ultra fast fashion', which floods the market with cheap garments with short shelf-lives. Catherine Dauriac, a fashion journalist, author and country coordinator of the global non-profit Fashion Revolution, talks about the urgent need to make fashion more sustainable. It begins with buying less but better and repairing the clothes we already have. (Listen @17'50)France is marking the bi-centenary of the birth of historian and philosopher Ernest Renan. Renowned for works such as the "Life of Jesus" and "What is a nation?" his voice was recorded by Gustave Eiffel in 1891 in one of the earliest audio recordings in France. (Listen @12'00)Episode mixed by Cecile Pompeani.Spotlight on France is a podcast from Radio France International. Find us on rfienglish.com, iTunes (link here), Spotify (link here), Google podcasts (link here), or your favourite podcast app (pod.link/1573769878).

Katere teme in probleme so po razpadu Sovjetske zveze v svojih delih literarno obdelovali ukrajinski avtorji in avtorice? Kakšno sliko življenja v Ukrajini so tako navsezadnje ustvarili? 24. februarja 2022 je Vladimir Putin oboroženim silam Ruske federacije ukazal napasti Ukrajino. Med številnimi argumenti, ki jih je ruski predsednik takrat navedel v podporo svoji odločitvi, je bila tudi osupljiva trditev, da naj bi Ukrajinci ne bili čisto pravi narod, ampak raje nekakšna umetna tvorba, ki da so si jo izmislili Lenin in drugi boljševistični voditelji. No, če je imel v 19. stoletju prav francoski filozof in zgodovinar Ernest Renan, ki je nacijo definiral kot skupino ljudi, ki se, metaforično rečeno, vsak dan znova udeležijo tihega referenduma, na katerem se potem vprašajo, ali hočejo še naprej živeti skupaj in ali hočejo – kakor nemara že kdaj poprej, v preteklosti – s skupnimi močmi dosegati velike stvari, tedaj bi v 12 mesecih, ki so minili od začetka ruske invazije, tudi oblastnikom v Kremlju moralo postati jasno, da Ukrajinci seveda so narod. Toda kakšen? Kako Ukrajinci vidijo svojo preteklost, kako sedanjost in kako prihodnost? – Ker Slovenci že po tradiciji menimo, da se je po odgovor na to vprašanje najbolje odpraviti h knjigam, k literaturi, smo tokratni Kulturni fokus posvetili sodobni ukrajinski književnosti. Kdo so torej ključni avtorji in avtorice, ki so od razpada Sovjetske zveze leta 1991 ustvarjali v samostojni Ukrajini? Katere teme in probleme so v svojih delih literarno obdelovali? Predvsem pa: kakšno sliko svoje dežele in tamkajšnjih ljudi so na ta način navsezadnje ustvarili? Odgovore na ta zapletena vprašanja smo iskali v pogovoru z mag. Andrejo Kalc, ki že od leta 2006 prevaja iz ruske in ukrajinske literature, še zlasti poezije, no, študijski leti 2018/19 ter 2019/20 pa je kot učiteljica slovenskega jezika preživela na kijevski Univerzi Tarasa Ševčenka in je torej Ukrajino spoznala resnično od blizu.   foto: Andreja Kalc ob lvovskem grafitu, ki pravi »knjige pozabljenih prednikov«. Gre za parafrazo naslova romana ukrajinskega pisatelja Mihaila Kociubinskega, Sence pozabljenih prednikov, po katerem je znameniti sovjetski režiser Sergej Paradžanov, čigar podoba je tudi na grafitu, leta 1965 posnel istoimenski film (iz osebnega arhiva A. Kalc)

Es ist Krankheitszeit: Marie nimmt im dicken Pullover auf und Vincent propagiert mal wieder seinen Knoblauchtee. Da passt es ja, dass wir im Spotify-Jahresrückblick in die Top Ten der Fitness-Podcasts (!) aufgenommen wurden. Mental Health als Extremsport. Bei Vincent ist alles unverändert chaotisch: Weihnachten steht weiterhin vor der Tür wie ein gottverdammtes Damoklesschwert. Nebenbei nerven Erwachsenensachen wie eine schlechte Körperhaltung und die Schwierigkeit, zu entspannen. Später wird dann aber noch tiefgründig monologisiert über die menschliche Hybris, sich in seinem Pessimismus sicherer zu sein als der Zufall. Außerdem versucht sich Vincent noch mal in der Jugendsprache und übt den korrekten Gebrauch des Begriffs »slay«. Marie reflektiert über das Thema Abhängigkeit. Sie erzählt von Spiritualität und Religion und einer Grenze der Unfreiheit, die sie irgendwann für sich darin erkannt hat. Vincent kann es nicht lassen, mit kritischen Nachfragen um die Ecke zu kommen, aber am Ende entwickelt sich ein schönes Gespräch über Freiheit. Einig sind wir uns darin, dass extremen Verhalten auch extreme Hoffnungen vorausgehen. Zwischen Abhängigkeit und Freiheit: Wo positionieren wir uns zwischen den anderen und uns selbst? Und kann eine Aufgeschlossenheit für das Sein das Versprechen auf Freiheit und Glück einlösen? Und ist das jetzt Spiritualität oder Religion? You slay, MOA-Queens! PS: Vincent hat sich wie immer mehrmals vertan: Das Buch über Jesus ist von Ernest Renan, und das Video, von dem er spricht, ist nicht von Luksan Wunder, sondern dem Bohemian Browser Ballet: https://www.youtube.com/watch?v=P48qldTLfHg + der Film mit Joaquin Phoenix: Mary Magdalene Instagram: @mitoffenenarmen_podcast Notfallnummern Bei Suizidgefahr: Notruf 112 (LIEBER EINMAL ZU VIEL ALS ZU WENIG) Beratung in Krisensituationen: Telefonseelsorge (0800/111-0-111 oder 0800/111-0-222) oder Kinder- und Jugendtelefon (Tel.: 0800/111-0-333) oder Ärztlicher Bereitschaftsdienst: 116117 --- Send in a voice message: https://podcasters.spotify.com/pod/show/mitoffenenarmen/message

« Qu'est-ce qu'une nation ? », demandait Ernest Renan ! Notre invité, Yves Léonard, docteur en histoire, membre du Centre d'histoire de Sciences Po et chercheur associé à l'université de Rouen, y répond pour le Portugal dans un ouvrage publié en mai 2022 chez Tallandier : «Histoire de la nation portugaise». Quel est plus particulièrement … Continued

Réflexion sur la mémoire collective, principalement à partir de la Conférence d'Ernest Renan, Qu'est-ce qu'une nation ? (1882), et du livre de l'historien Henry Rousso, Le syndrome de Vichy, paru en 1987.Pour mettre fin à une guerre civile, faut-il prescrire l'oubli des violences et des crimes pour réconcilier les citoyens ennemis et reconstruire l'unité de la Cité ? Ou faut-il au contraire en perpétuer le souvenir afin de prévenir leur répétition ? Devoir d'oubli ou devoir de mémoire ?La 1ère solution fut longtemps privilégiée : 3 exemples.Exemple du serment que devaient prononcer les citoyens d'Athènes de ne plus rappeler les violences de la guerre civile qui eut lieu en 404 av J.C. ; exemple de l'édit de tolérance de 1598 exigeant que la mémoire des choses passées (les guerres civiles entre catholiques et protestants) « demeure éteinte et assoupie comme chose non advenue « ; exemple plus récent des lois d'amnistie de 1951 et 1953 concernant les faits de collaboration sous Vichy Pourquoi l'oubli nous paraît-il aujourd'hui inacceptable ? Pourquoi la mémoire est-elle devenue une obligation ? 1- Pour préserver l'unité et l'identité d'une nation, n'est-il pas nécessaire d'exclure de sa mémoire commune les pages noires de son histoire ? « L'oubli, -je dirai même l'erreur historique- sont un facteur essentiel de la création d'une nation » (Ernest Renan dans Qu'est-ce qu'une nation ? 1882) 2- L'impossible effacement du souvenir d'une guerre civile comme celle qui eut lieu sous Vichy entre 1940 et 1944 (Henry Rousso, Le syndrome de Vichy, 1987)En quoi la période de Vichy fut-elle « une tragédie d'une exceptionnelle gravité » ?« Le syndrome de Vichy est l'ensemble hétérogène des symptômes, des manifestations (…) qui révèlent l'existence du traumatisme engendré par l'Occupation » (particulièrement celui qui est lié aux divisions opposant les Français).Le projet de l'historien du syndrome de Vichy : étudier les manifestations de la mémoire de Vichy et ses transformations au cours de son devenir depuis 1944, à la manière dont Freud aborde les symptômes d'une névrose (un bref rappel de la leçon de Freud). Le traumatisme ne peut être effacé, mais survit de manière souterraine à travers son refoulement.3- Les 4 phases de l'histoire de la mémoire de Vichy depuis 1944 :- de 1944 à 1954, de l'épuration jusqu'aux lois d' amnistie : le « deuil inachevé »de 1954 à 1971, le « refoulement » du traumatisme : le silence officiel sur le régime de Vichy, le « mythe résistancialiste » (l'assimilation de la « Résistance » à l'ensemble de la nation)de 1971 à 1974, le « miroir brisé ». Le « retour du refoulé » (la réémergence dans le débat public du passé de Vichy sur la collaboration et la responsabilité du régime dans la déportation des Juifs dans les camps de la mort)depuis 1974, le réveil de la mémoire juive, la réouverture de procédures judiciaires contre d'anciens nazis et d'anciens collaborateurs ayant échappé pendant des décennies à toute justice, la requalification de leurs crimes en « crimes contre l'humanité » (dont l'imprescriptibilité est reconnue depuis la loi de décembre 1964).4- La mémoire collective implique un nouveau rapport au passé- elle est d'abord une exigence de justice à l'égard des victimes des crimes du passé (reconnaissance des torts et réparation)- elle ne repose plus sur une adhésion irréfléchie à un passé mythifié et une forme d'allégeance mais aborde le passé (ses épisodes conflictuels) comme « un problème à résoudre ». Ce n'est possible que dans une démocratie où les citoyens débattent et construisent l'identité de leur nation. Bibliographie :Qu'est-ce qu'une nation ? Ernest Renan, 1882Le syndrome de Vichy, Henry Rousso, 1987Face au passé, Henry Rousso

Chessboards on which, of their own accord, black pieces played against white; chariots that swiftly turned hither and yon without a driver; pots in which a coward's meat would not cook --- all these are woven into bewitching stories. (Volume 32, Harvard Classics)  

Introductory note on Ernest Renan (Volume 32, Harvard Classics)  

An old Irish legend tells how, while St. Patrick was preaching about Paradise and Hell, several of his audience begged to be allowed to investigate the reality of these places. St. Patrick actually satisfied their curiosity. (Volume 32, Harvard Classics) St. Patrick's Day.  

durée : 02:05:00 - Les Nuits de France Culture - par : Philippe Garbit - Par Pierre Sipriot - Avec Adrien Dansette, Henri Guillemin, Maurice Vaussard, Henri Rollet, René Rémond, Jacques Madaule et Jean-Marie Mayeur - Textes de Léon Blois, Monseigneur Dupanloup, Anatole France, Ernest Renan, Renouvier et Louis Veuillot - Lus par Paul-Emile Deiber et Jean Négroni

We discuss "What is a Nation?", an 1882 lecture by French historian Ernest Renan

durée : 00:03:24 - Le Pourquoi du comment : histoire - par : Gérard Noiriel - Voilà une question qui a fait couler beaucoup d'encre depuis le XIXe siècle. La définition que Ernest Renan développa dans une conférence prononcée à la Sorbonne en 1882 s'est progressivement imposée dans le discours français

L'historien Pascal Ory publie Qu'est-ce qu'une nation (Gallimard, 465 p. 28 €). Reprenant la question posée jadis par Ernest Renan, cet analyste subtile de la vie culturelle et de l'imaginaire des pays occidentaux réhabilite le concept de nation- qu'il sépare du nationalisme- rend un hommage appuyé aux pays de culture protestante. 

Chessboards on which, of their own accord, black pieces played against white; chariots that swiftly turned hither and yon without a driver; pots in which a coward's meat would not cook --- all these are woven into bewitching stories. (Volume 32, Harvard Classics)

Introductory note on Ernest Renan (Volume 32, Harvard Classics)

durée : 02:05:00 - Les Nuits de France Culture - par : Philippe Garbit, Albane Penaranda, Mathilde Wagman - Par Pierre Sipriot - Avec Adrien Dansette, Henri Guillemin, Maurice Vaussard, Henri Rollet, René Rémond, Jacques Madaule et Jean-Marie Mayeur - Textes de Léon Blois, Monseigneur Dupanloup, Anatole France, Ernest Renan, Renouvier et Louis Veuillot - Lus par Paul-Emile Deiber et Jean Négroni - réalisation : Virginie Mourthé

« 79,32 % des suffrages pour Idriss Déby », c'est à lire ce mardi matin sur Alwihdainfo. « La Commission électorale a dévoilé hier les résultats provisoires globaux de l'élection présidentielle » du 11 avril, explique le site tchadien. Plus de 3 millions et demi de voix : « Sans surprise, Idriss Déby Itno va encore gouverner pendant six ans », précise Tachad. Le président sortant arrive en tout cas bien loin devant le candidat du RNDT Le Réveil, Albert Pahimi Padacké, et ses quelque 10,32%. Arrivée troisième de cette « course à la présidentielle », la « première femme candidate » nous apprend Tachad, Lydie Beassemda : elle récolte 3,16% des voix. Mais le site rappelle que « de nombreux opposants, leaders et acteurs de la société civile avaient intenté des actions citoyennes en vue de boycotter ces élections qualifiées d’insensés ». Des voix contestent les résultats « Une caricature », lit-on sur Tchad Infos. C’est le mot prononcé après l’annonce des résultats par Brice Mbaïmon Guedmbaye. Arrivé pour sa part quatrième, rapporte Tchad Infos, il « rejette en bloc » des résultats qui sont selon lui « préfabriqués ». Contraste avec la joie, rapportée dans un autre article, qui a éclaté lundi soir place de la Nation à Ndjamena, là où a été « délocalisé » le quartier général du MPS, le parti, parti donc pour rester au pouvoir. Une joie qui éclate, c'est même un euphémisme puisqu'elle a ensuite été exprimée par des tirs d'armes à feu dans la capitale, relate Alwihda, malgré l'interdiction décrétée par les autorités... La peur à Ndjamena Contraste également avec la peur qui régnait plus tôt dans la journée. Tachad nous raconte la matinée de lundi à Ndjamena : « Certains établissements d’enseignement ont libéré les enfants. Sur les grandes artères, les usagers se bousculent. Quelques habitants fuient la capitale, d’autres font des stocks de nourriture. » Le site tchadien explique : « Des informations sur les réseaux sociaux, des fausses nouvelles, annoncent la progression des rebelles du FACT ». « Panique à N’Djamena, le gouvernement appelle au calme et à la sérénité », titre le Journal du Tchad. C'est en fait, le déploiement de chars et d'équipements de l’armée qui a « créé un vent de panique, débandade et psychose », écrit le Journal. Mais le gouvernement s'est montré rassurant, lit-on ensuite, il a réaffirmé sa victoire sur le front, et il a évoqué une simple « mesure de dissuasion, en prélude à la proclamation des résultats » de l'élection. Le rapport Muse sur le rôle de la France au Rwanda en 1994 Après le rapport Duclert sur le rôle de la France au Rwanda en 1994, il y a désormais le rapport Muse. La presse française s'en fait bien sûr l'écho, Libération notamment. « Un génocide avec la bienveillance de la France », affiche le journal. Ce rapport Muse, rendu public à lundi à Kigali, « confirme le soutien délibéré de Paris aux extrémistes qui ont orchestré l'extermination des Tutsis en 1994 ». Il souligne même, poursuit Libération, « combien cet appui a persisté bien après la fin des massacres ». Le Figaro abonde : oui, ce nouveau rapport rédigé par un cabinet d'avocats basé à Washington, un texte de « 600 pages d'une extrême sobriété, conclut à une lourde responsabilité de la France ». Mais il va dans le sens du rapport Duclert remis le 26 mars Emmanuel Macron, estime Le Figaro, car il écarte lui aussi « la notion de complicité de la France ». Un rapport repris par la presse rwandaise La presse rwandaise reprend, elle aussi, ce rapport évidemment. The New Times le publie par exemple en intégralité. Et il explique comment ce rapport représente pour le Rwanda « un refus de l'amnésie historique ». Ce faisant, le journal remet ici en cause la notion « d'amnésie historique » défendue par l'Intellectuel français Ernest Renan lors d'un célèbre discours tenu à La Sorbonne, à la fin du 19e siècle. Un concept affirmant qu'il faut oublier parce que, schématiquement, « les actes de violences ont parfois donné naissance au progrès ». Pour Ernest Renan, explique encore The New Times, « se souvenir c'est ramener à la surface une réalité qui peut diviser ». Mais le problème, analyse le journal rwandais, c'est que l'amnésie historique qui a pu être bénéfique à la France « ne devrait pas être étendue à ses relations avec les pays africains ». Le problème finalement, la vraie différence, estime le journal, c'est que « pour une majorité de la classe politique française, le génocide commis contre les Tutsis est un des nombreux épisodes malheureux de l'Histoire de France, un problème politique. Mais pour le Rwanda, conclut The New Times, il s'agit de sa première et de sa plus grande tragédie humaine ».

Oui, "qu'est-ce qu'une nation?". On reprend ici la question posée au XIXe siècle par Ernest Renan en se plaçant dans une perspective résolument planétaire; une autre manière de faire de l'histoire globale. Car rien n'y fait: de la révolution d'Octobre à la pandémie de 2020, la nation, qu'on disait moribonde ou - pire - dépassée, est plus vivante que jamais. On ne compte plus, à la surface de la terre, les mouvements de "libération nationale", de l'Ecosse à la Catalogne, de la Palestine au Kurdistan. Sans la nation comme clé d'interprétation, l'histoire du monde depuis trois siècles serait incompréhensible. Sans elle, l'irréductibilité de la Norvège ou de la Suisse, du Brésil ou de l'Afrique du Sud resterait opaque. Sans elle, le destin des puissances d'aujourd'hui, des Etats-Unis à la Chine, de l'Inde au Japon, devient illisible. Il n'y a rien de plus mondial que le national. On la disait imaginée, voire imaginaire: elle est construite, assurément, mais ni plus ni moins que l' "international", le "monde" ou l' "humanité", toutes ces fictions utiles grâce auxquelles - et à cause desquelles - les individus et les sociétés vivent et meurent. Quant à son imaginaire, il touche à l'essentiel, puisqu'il est celui d'une rencontre entre l'identité et la souveraineté: un peuple y devient le Peuple. Voilà pourquoi on a beau "déconstruire" la nation tous les matins, elle se reconstruit tous les soirs. Cette résistibilité aux vieilles prophéties religieuses ou laïques, libérales ou marxistes, méritait l'attention. Méritait un livre." (Pascal Ory) L'historien français Pascal Ory parle avec l'historien luxembourgeois Vincent Artuso sur son oeuvre la plus récente "Qu'est-ce qu'une nation?", parue en 2020 (Bibliothèques des histoires, Gallimard). Entretien du 9 mars 2021 organisé par l'Institut Pierre Werner (IPW) en coopération avec la Fondation CANDIDA (sous l'égide de la Fondation de Luxembourg). Enregistrement: IPW / Montage et mastering: Carlo Link, radio 100,7: Écoutez l'entretien en entier Pascal Ory est professeur émérite à l'Université Paris 1. Il interroge la nation depuis quarante ans, au travers de plusieurs ouvrages: "La France allemande" (1977); "Une nation pour mémoire: Trois jubilés révolutionnaires, 1889-1939-1989 " (1992); "Du fascisme" (2003); "Dictionnaire des étrangers qui ont fait la France" (2013); "Peuple souverain" (2017). Pascal Ory a été élu le 4 mars 2021 à l'Académie française au fauteuil n°32, il succède à l'écrivain et réalisateur franco-belge François Weyergans décédé en 2019. Vincent Artuso est un historien luxembourgeois. Il met l'accent de sa recherche entre autres sur l'histoire du Luxembourg sous l'occupation nazie entre 1940 et 1945.  Vincent Artuso et Pascal Ory © IPW

An old Irish legend tells how, while St. Patrick was preaching about Paradise and Hell, several of his audience begged to be allowed to investigate the reality of these places. St. Patrick actually satisfied their curiosity. (Volume 32, Harvard Classics) St. Patrick's Day.

Introductory note on Ernest Renan (Volume 32, Harvard Classics)

Quelle formation va mener au métier de vos rêves ? On fait le point toute cette semaine avec nos émissions consacrées à l'orientation ! Après Rennes et Rostrenen, hier, pour la filière sécurité, place à l'évasion avec la filière Tourisme !!! Direction Saint-Brieuc dans le Lycée Ernest Renan

 L'historien Pascal Ory publie Qu'est-ce qu'une nation  (Gallimard, 465 p. 28 €). Reprenant la question posée jadis par Ernest  Renan, cet analyste subtile de la vie culturelle et de l'imaginaire des  pays occidentaux réhabilite le concept de nation- qu'il sépare du  nationalisme- rend un hommage appuyé aux pays de culture protestante. 

On today's podcast Amanda Knox interviews Roberto Lovato, a San Francisco-based journalist who covers the overlapping issues of violence, terrorism, the drug war and the global refugee crises. Roberto has also written a memoir called Unforgetting, which is being published this week.

Que nous arrive-t-il ? Qu’est-ce qu’une crise ? A quel(s) deuil(s) avons-nous été exposés en ce printemps 2020 ? Qu’est-ce que le Covid fait à nos corps qui ne se touchent presque plus et à nos visages qui sont bien souvent masqués ? Qu’est-ce qu’elle a de philosophique, cette période que nous venons de traverser ? A quoi, à qui nous pousse-t-elle à penser ? Ces questions, elles nous occupent depuis le mois de mars. Au fil des semaines, des philosophes et des intellectuels sont venus y répondre, dans ce magazine. Ce dimanche, nous allons à nouveau les écouter, au cœur d’un florilège philosophique. Avec Claire Marin (philosophe), Alexandre Lacroix (directeur de la rédaction du Philosophie Magazine), Boris Cyrulnik (neuropsychiatre), Jean-Michel Longneaux (philosophe), Frédéric Boyer (écrivain, traducteur et éditeur), Jean-Luc Nancy (philosophe), Corine Pelluchon (philosophe), François Jullien (philosophe, helléniste et sinologue), Martin Legros ( rédacteur en chef du Philosophie Magazine) et Pascal Chabot (philosophe). Dans notre Grand dictionnaire, avec Jean-Philippe Schreiber, professeur à l’ULB, nous nous focalisons sur Ernest Renan, philosophe français du 19ième siècle, historien des religions.

Dans notre Grand dictionnaire, avec Jean-Philippe Schreiber, professeur à l’ULB, nous nous focalisons sur Ernest Renan, philosophe français du 19ième siècle, historien des religions. Chaque semaine, un mot, un concept, une idée, et des tentatives de définitions pour éclairer le vocabulaire des philosophies et des religions.

La nation est-elle une «     mère     »     ? L'identité nationale est-elle essentiellement une affaire d'origine?    Réflexion sur l'identité nationale à partir de la lecture de la conférence d'Ernest Renan, prononcée à la Sorbonne en 1882, Qu'est-ce qu'une nation     ?Renan développe une conception élective     : «     La nation est un principe spirituel (…) L'existence d'une nation est un plébiscite de tous les jours     ». 1- L'exemple en 1871 de l'Alsace-Lorraine     : la nation n'est ni une race, ni une ethnie, ni une langue, ni une culture. La discussion entre Renan et l'historien allemand David StraussDéfinir l'identité nationale en termes d'origine culturelle, c'est enfermer les hommes dans une identité figée et nier leur dimension universelle     : «     N'abandonnons pas ce principe fondamental, que l'homme est un être raisonnable et moral, avant d'être parqué dans telle ou telle langue, avant d'être membre de telle ou telle race, un adhérent de telle ou telle culture     »2- La nation «     est un plébiscite de tous les jours     » fondé sur une mémoire communeElle n'est pas une pure construction de la volonté     : les hommes ne peuvent vouloir continuer de vivre en nation sans la mémoire d'un passé communCette mémoire est une mémoire affective qui, en idéalisant ce passé, refoule les épisodes violents à travers lesquels s'est unifiée la nation 3- Examen critique de la thèse de Renan     : si la nation a besoin d'être portée par une mémoire commune, l'histoire est-elle pour elle une menace, en tant que discipline critique? L'occultation du passé     : l'exemple du «     mythe résistancialiste     » (Henry Rousso, dans le Syndrome de Vichy)Comment envisager les rapports entre la mémoire et la connaissance historique     ? Site internet de l'association PHILOPOP: https://sites.google.com/site/philopoplh/

Hallo, schön, dass Du dabei bist! In der heutigen Podcast-Folge, möchte ich mich gemeinsam mit Dir der deutschen Revolution und Nationalstaatsbildung widmen. Allerdings ist dieses Thema ziemlich lang und deshalb habe ich mich dafür entschieden es in zwei Teile zu gliedern. Werde Unterstützer und profitiere von einer Premium Mitgliedschaft. Exklusive Podcast-Folgen + Lernzettel, persönliche Erwähnung, keine Werbung und vieles mehr auf https://steadyhq.com/de/abitur Heute hörst Du den ersten Teil, wo ich Dir zunächst anhand verschiedener Theorien erklären werde, was eine Nation eigentlich ist. Diese Theorien sind unter anderem von Ernest Renan, Hans-Ulrich Wehler und Benedict Anderson. Dann geht es aber auch schon los mit der Nationalstaatsbildung, ich werde Dir vom Wiener Kongress berichten und der Gründung des Deutschen Bundes. Vorher gibt es noch einen kleinen Exkurs zu Napoleon, damit Du alles was darauf basiert -wie der Wiener Kongress- nachvollziehen kannst. Dann werde ich Dir von dem Wartburgfest erzählen, welches Du Dir unbedingt einprägen solltest (Weshalb, erkläre ich Dir in dem Podcast). Darauf folgen die Karlsbader Beschlüsse und die Demagogenverfolgung. Da werde ich dann erstmal stoppen, damit Du die ganzen Eindrücke verarbeiten kannst. Wenn Du dann noch mehr erfahren möchtest und wissen willst, wie die deutsche Revolution gelaufen ist, dann höre Dir gerne meine nächste Folge an! :) Dein Name als Unterstützer am Anfang jeder Podcast-Folge? Ich werde Dich am Anfang der nächsten Podcast-Folge namentlich aufführen. Wenn Dir der Podcast zu einem besseren Gefühl oder einer besseren Note verholfen hat, dann freue ich mich über Deine Unterstützung, damit können wir sicherstellen, dass wir weiterhin für Dich tolle Lerninhalte präsentieren können. Mit Paypal kannst Du uns mit folgendem Link unterstützen: paypal.me/abiturcrashkurs Auch mit einer Bewertung bei Apple Podcasts oder einer lieben Nachricht von Dir kannst Du uns gern unterstützen ❤ Audiovisuelle Direktion & Produktion: Christian Horn

TESTO DELL'ARTICOLO ➜http://www.bastabugie.it/it/articoli.php?id=5951SAI DIRE ESATTAMENTE COS'E' IL MODERNISMO? di Mario lannacconeQuante volte abbiamo sentito sostenere da giornalisti e ideologi che la teoria del gender non esiste? Che è un'invenzione? Spesso. Eppure, abbiamo prove abbondanti che esista e sia sostenuta da un apparato teorico, mediatico, scientifico e persino legislativo. Ebbene la stessa tattica, vale a dire sostenere che non esista qualcosa che esiste, viene applicata da tempo riguardo alla vicenda secolare del Modernismo, che fu definito da san Pio X la «sintesi di tutte le eresie», in quanto movimento ereticale multiforme che mirava al cuore del cattolicesimo.Recentemente lo storico Alberto Melloni durante il convegno L'ostinazione della carità (Bologna, 23 ottobre 2019) dedicato alla figura di don Olinto Marella (1882-1969) ha affermato che una generazione di sacerdoti fu perseguitata dalla Chiesa per un abbaglio. L'antimodernismo è «una vicenda molto singolare», ha detto, «perché è la persecuzione di una cosa che non esiste». Non basta: «Il modernismo è un'invenzione di chi lo perseguita, che vede in una serie di fermenti un grande nemico». Fu insomma un'isterica teoria del complotto, sostiene Melloni, creata dai persecutori i quali avrebbero visto nei novatori più disparati un unico movimento, colpendo per errore - tra i più noti - Alfred Loisy, George Tyrrell, Romolo Murri, Antonio Fogazzaro o Ernesto Buonaiuti, figure che si proponevano semplicemente di svecchiare la Chiesa. Eppure per ciascuno di questi personaggi citati da Melloni come vittime innocenti del sospetto antimodernista, si possono elencare esempi lampanti della critica radicale a cui sottoposero la fede cattolica, proponendo cambiamenti dottrinali e tesi palesemente eretiche.Il Modernismo fu censurato come un'eresia unica nell'enciclica Pascendi Dominici Gregis (1907) promulgata da san Pio X, enciclica opportuna perché i modernisti, che avevano posizioni più o meno radicali, mostravano un atteggiamento bellicoso nella prassi, agendo anche all'interno dei seminari. Molti di loro erano professori in contatto con giovani in formazione e giovani preti; scrivevano, dirigevano riviste e associazioni.Alcuni erano collegati al mondo teosofico, massonico, socialista o agnostico del tempo. Fu perciò opportuno e giusto introdurre nel 1910 anche il Giuramento antimodernista, per insegnare religione e teologia. Fu un errore eliminarlo nel 1966?Probabilmente.LE VICENDE DI ALFRED LOISY E ROMOLO MURRIPrendiamo Alfred Loisy (1857-1940), citato da Melloni come un innocuo prete francese. Sin dal seminario fu critico su quasi ogni aspetto della dottrina cattolica; nel momento in cui venne ordinato diacono con obbligo del celibato scrisse che con quell'ordinazione si era «consumato il grande errore della mia vita». E allora la domanda è: perché non divenne pastore protestante? Perché si fece prete, lui ammiratore di Ernest Renan? Perché il suo desiderio, come quello di molti modernisti, non era di migliorare se stesso in funzione della dottrina ma di cambiare la dottrina in funzione di sé. Il resto della vita di Loisy fu un tentativo di conciliare scienza, scienza storica e dogmatica nella logica dell'aggiornamento e dell'evoluzione, anche dell'evoluzione dei dogmi. E di operare non dall'esterno, ma in incognito dentro la Chiesa, Dunque, la sua condanna fu davvero un abbaglio?Ancora più evidente è la vicenda di don Romolo Murri (1870-1944), sospeso a divinis nel 1907 e poi scomunicato per essere stato eletto nel partito della Lega democratica, poi vicino al fascismo, collaboratore di un ministero fascista dal 1941 al 1944 su interessamento del gerarca Dino Grandi. Le sue critiche al celibato sacerdotale lo portarono a sposare la danese Ragnhild Lund, dalla quale ebbe un figlio. Anche Murri si fece prete maturando presto l'intenzione di cambiare la missione del sacerdozio, della Chiesa, di cambiare i dogmi. Molti dei modernisti negavano la divinità e la resurrezione di Cristo, i dogmi riguardanti la Madonna, oltre a rigettare il celibato sacerdotale e molto altro.PIÙ CHE UN ABBAGLIO ALLORA, UNA MISTIFICAZIONE OGGIÈ falso che questa «grande eresia della modernità» fosse «un abbaglio», come sostiene Melloni. Chi si oppose al Modernismo tentò di arginare un potente fenomeno di gnosticismo e di protestantizzazione (non del tutto slegato dalla Massoneria) che colpì la Chiesa a fine '800. Lo fece, anche, attraverso una «commissione antimodernista» che chiedeva informazioni sui simpatizzanti modernisti che insegnavano nei seminari, nelle università cattoliche, nelle scuole dei religiosi, poté fare errori e li fece -talvolta furono sospettate persone innocenti - ma, nella sua essenza, era giusta e opportuna. Melloni, deridendolo, definisce l'antimodernista comecolui che si sentiva minacciato dal «grande mostro che andava all'assalto della Chiesa». Eppure basterebbe rileggere il Programma dei modernisti, documento che uscì in risposta alla Pascendi Dominici Gregis, tra i cui estensori figurava probabilmente un modernista di punta come il sacerdote scomunicato Ernesto Buonaiuti (1881-1946), per constatare come il Modernismo scardinasse l'ecclesiologia, la dogmatica, arrivando a introdurre forme di sincretismo religioso. Esisteva anche un fenomeno di modernismo cosiddetto sociale, forse il meno pericoloso: l'attenzione ai problemi sociali, nella Chiesa, non arrivò infatti dai modernisti ma dalla Rerum Novarum di Leone XIII.CHI VINSE LA PARTITA?In definitiva, chi vinse? La sicurezza di Melloni ci mostra che i modernisti a loro modo vinsero e che molte delle 65 tesi (incluse nel decreto Lamentabili, [vedi nota in fondo all'articolo, N.d.BB]) giudicate caratteristiche di questa «sintesi delle eresie», non sono morte.Molti personaggi vicini al modernismo soffrirono, ma i più, nel tempo, fecero carriera e s'infiltrarono, letteralmente, nelle strutture direttive della Chiesa, nei seminari, nelle università. Ciò accadde dopo l'eliminazione del giuramento antimodernista e lo smantellamento dell'apparato che intendeva reprimere l'eresia.«Come si può credere che Piccolo mondo antico andasse a detrimento della Chiesa?», chiede a un certo punto Melloni nel corso della conferenza di Bologna, citando lo scrittore modernista Antonio Fogazzaro (1842-1911). Se si sono letti i suoi romanzi, da Malombra a Il Santo, lo si può pensare, eccome. Egli credeva alla reincarnazione e in una Chiesa apocalittica, senza struttura e dogmi. Per Melloni, Fogazzaro finì nella lista dei modernisti per errore: non costituiva un pericolo. Impossibile, però, credere che non influenzasse il pubblico visto che i suoi libri intrisi di modernismo, spiritualismo, spirito filo massonico incontrarono un enorme successo. Messo all'Indice Fogazzaro si sottomise alla Chiesa ma solo formalmente, non nel cuore, arrivando ad affermare che per cambiare la Chiesa non bisognava combatterla apertamente, era necessario farlo segretamente, infiltrando appunto seminari, scuole, riviste e gerarchie. In fondo, è quello che da allora continua ad essere fatto...Nota di BastaBugie: il Modernismo è un complesso fenomeno di critica alla Chiesa nato nel seno della Chiesa stessa. Fu sintetizzato in 65 tesi giudicate eretiche e comprese nel decreto del Sant'Uffizio Lamentabili Sane Exitu (1907) e nell'enciclica Pascendi Dominici Gregis (1910) di papa san Pio X. Per combatterlo fu istituito il giuramento antimodernista (motu proprio Sacrorum Antistitum, 1910) richiesto a preti e insegnanti di scuole e seminari. Nonostante decenni di lotta, i modernisti rimasero in gran parte ai loro posti e influenzarono tutta la cosiddetta teologia progressista - e non solo - nell'accezione che diede al termine padre Cornelio Fabro nel suo studio L'avventura della teologia progressista (1974). [Timone n. 190 dicembre 2019]

If Marcus Aurelius had his choice, he probably never would have been emperor. If he could have chosen how his reign would go, he probably wouldn’t have spent it at war, far from home, either. But that was how life went. Those were the cards he was dealt.What’s remarkable, though, is what he did with those cards, particularly in regards to the last part. Ernest Renan observed that Marcus’s Meditations—one of the most valuable and beautiful books ever created—came about because Marcus was “deprived of the ordinary society of learned men and philosophers” while deep in hostile territory.Marcus wrote in Meditations that “what stands in the way becomes the way.” Really, the quiet scribbling he did in his tent was incredible proof of that idea. If things had gone differently, if he’d been able to enjoy a reign of peace and comfort at home, he may never have written a word. It was only because he was stuck at the front, because he was lonely and desperately needed mental stimulation, that he ended up recording this stunning and unprecedented examination of his own conscience. Under normal circumstances, he wouldn’t have needed to.This is something that we need to remember when we are stuck somewhere or reckoning with an unpleasant loss of control. First off, that’s life. It doesn’t always go how we want it to go. Second, we have no idea what good might come of this. Even our own recent past can show that sometimes the worst experiences and circumstances can turn out to have been for the best. And third—and most importantly—each one of us possesses the power to actively transform what is in the way into the way.Marcus did it. We can do it, too.Today, we are excited to announce an easy way to keep this important thought in mind. A beautiful sterling silver pendant, a literal and inescapable reminder that “The Obstacle Is The Way.”The front features a great mountain. The back shows Marcus’s enduring words: “The impediment to action advances action, what stands in the way becomes the way.”Our hope is that when you encounter these obstacles you’ll feel the pendant around your neck and remember that each obstacle offers a chance to thrive not just i

Written By Ernest Renan Narrated by Evan Tobia Benito Mussolini once wrote of Ernest Renan that he had "pre-fascist intuitions." In this piece, Renan attempts to emphasize the importance of spiritual connections between people in forming a nation and rebut the idea in vogue at the time of nation and race being inseparable terms. https://www.americanblackshirts.com/single-post/2019/02/13/What-is-a-Nation

Written By Ernest Renan Narrated by Evan Tobia Benito Mussolini once wrote of Ernest Renan that he had "pre-fascist intuitions." In this piece, Renan attempts to emphasize the importance of spiritual connections between people in forming a nation and rebut the idea in vogue at the time of nation and race being inseparable terms. https://www.nationalreformation.org/post/what-is-a-nation  

ལེ་ཚན་འདིའི་ནང་ཕཱ་རཱན་སིའི་ལྟ་གྲུབ་དང་ལོ་རྒྱུས་སྨྲ་བ་རེ་ནན་གྱིས་༡༨༨༢ ལོར་སྤེལ་བའི་གཏམ་བཤད་"མི་རིགས་ཞེས་པ་དེ་ཅི་ཞིག་ཡིན་"ཐོག་བགྲེ་གླེང་དང་། ཞོར་ལ་དེའི་བརྒྱུད་ནས་ང་ཚོའི་སྤྱི་ཚོགས་ནང་ཚང་མའི་ཁ་རྒྱུན་ཐོག་ཡོད་པའི་'བོད་པ་གཙང་མ་'ཞེས་པ་དེ་གང་འདྲ་ཞིག་ལ་གོ་དགོས་ཀྱི་ཡོད་པ་སོགས་ཐོག་ལའང་ཁ་བརྡ་བྱས་ཡོད། བརྙན་པར་ རང་དབང་མའི་མི་མང་འགོ་ཁྲིད་པ། གྲེ་ལ་ཁོ་ར། We discuss E. Renan's 1882 lecture 'What is a nation?' ("Qu'est-ce qu'une nation?") and use his ideas in turn to see if we can understand better what we mean by when we say 'bhoedpa tsangma' ('pure Tibetan'). Image: Liberty Leading the People - Eugène Delacroix Intro/Outro theme: Karachal - Alash Ensemble (freemusicarchive.org/music/Alash_Ensemble/) Support this podcast at — https://redcircle.com/khyyl-gtm-khyeltam/donations

Introduction In our text today we come to the central question of all human history, and I contend it's a central question of the history of your soul. All of us stand before this question, and we must give an answer. Who was Jesus of Nazareth? What do you say about him? Who was he? We have the person of Christ standing in the text and confronting us today. And we have also, a word of great blessing, the greatest blessing in my life. The blessing of being able to make Peter's confession, "You are the Christ, the Son of the living God." Jesus, speaking over anyone who can make that confession from their heart, "Blessed are you, for this was not revealed to you by man, but by my Father in Heaven." We have this great question and this great blessing. Some time ago, James Hefley wrote a well-known paragraph, marveling over the person of Christ. It's familiar to some of you I think, entitled, “One Solitary Life.” He said, "Here is a man who was born in an obscure village, the child of a peasant woman. He worked in a carpenter shop until he was 30 and then for three years, he was an itinerant preacher. He never wrote a book. He never held an office. He never owned a home. He never had a family. He never went to college. He never put his foot inside a big city. He never traveled more than 200 miles from the place where he was born. He never did one of the things that usually accompany greatness; he had no credentials but Himself. He had nothing to do with this world except the naked power of his divine manhood. While still a young man, the tide of popular opinion turned against him. He was turned over to his enemies, he went through the mockery of a trial, he was nailed to a cross between two thieves. His executioners gambled for the only piece of property he had on earth while he was dying and that was his coat. When he was dead, he was taken down and laid in a borrowed grave through the pity of a friend. Such was his human life. He rises from the dead. Nineteen centuries have come and gone, and today he is the centerpiece of the human race. I am within the mark when I say that all the armies that ever marched, all the navies that ever were built, all the parliaments that ever sat and all the kings that ever reigned put together have not affected the life of man upon this earth as powerfully as has that one solitary life." Napoleon Bonaparte said this about Christ, "I know men and I tell you that Jesus Christ is no mere man. Between him and every other person in the world there is no possible term of comparison. Alexander, Caesar, Charlemagne and I have founded empires, but on what did we rest the creation of our genius? Upon force. Jesus Christ founded his empire upon love and at this hour millions of men would die for him." Who was Jesus of Nazareth? Who was he? I can't actually ask the question that way. As a believer I have to say, "Who is he?" because I believe he's alive. But you have to answer the question for yourself. Who was this man, Jesus of Nazareth? I say to you, it's the most important question you will ever answer. Look at verses [Matthew 16]13 through 15 and try to understand what happens here in the text. "When Jesus came to the region of Caesarea Philippi, he asked his disciples, 'Who do people say the Son of Man is?' and they replied, 'Some say John the Baptist, others say Elijah and still others Jeremiah or one of the prophets.' 'But what about you,' he asked. 'Who do you say that I am?'" We live in a world full of questions, some of them are trivial and inconsequential, some of them are very important. For example, if you go to see a doctor, he may probe with questions to get a diagnosis. Where does it hurt? How long have you had the pain? Are you taking on any other medications? Trying to gain information so he can make an accurate diagnosis. A 911 operator will ask what is the nature of your emergency? Is the break-in still in progress? That's an important question. Is the patient still breathing? Perhaps an even more important question. What is your address? Some of you are students, maybe you're about to face a professor's probing final examination and 50% of your grade will depend on your ability to trace out the sociological development of American industry after the industrial revolution and all of the ways that it connects to the 20th century and blah, blah, blah, blah, blah. I can't keep it going. Some of you will, in the next year, be sitting for the SAT and you'll have to be good at math and you'll have to be good at English and you'll have to write an essay. Those will be important questions because it may determine where you go to college, or if you go to college at all. Somewhere in the Triangle region, a young man may get down on one knee and face a beautiful young lady and he may pop the question. For her that will end up being one of the most important questions she ever answers in her life. Will you marry me? A witness about to give testimony in a court room has to answer this: "Do you swear to tell the truth, the whole truth and nothing but the truth?" A very important question. There are deeper questions that face all of us day by day. Who am I, why am I here? What will happen to me when I die, is there life after death? What is the meaning of life? These are significant questions. In the midst of all of these important questions, we live in a world full of opinions. I don't think you've ever been able to access other people's opinions so easily as today, all you have to do is go on the Internet and read a blog. There's something called the blogosphere. You can live there, and you can just marinate in other people's opinions on all of these questions if you want to spend your time that way. You can, actually even venture some of yours on it, and maybe some people will read them. You can have any question answered, if you type it into certain lines, they'll give you an answer. Should I quit my job? Should I refinance my house? You can go to the internet and to get your answer. But I say to you in this world full of important questions and swirling opinions, this is the most important question you will ever answer: who do you think that Jesus of Nazareth was? Or more directly from the text, Jesus stands in front of you, I believe, through the Spirit, and says, "Who do you say that I am?" According to the Bible, whether you spend eternity in heaven or hell depends on your heart answer to that question. Jesus: “Who Do People Say That I Am?” Now, look at the context. Jesus is in Caesarea Philippi. It's located 25 miles northeast of the Sea of Galilee, 40 miles southwest of Damascus. It's on a beautiful plateau near the head waters of the Jordan river. Nearby, a few miles to the north, is Mount Herman. Generally snow-covered, beautiful, over 9000 feet tall, dramatic. Caesarea Philippi was originally named Paneas, after the Greek god of nature, Pan, who according to Greek mythology was born in a cave nearby. Caesar Augustus gave the region to Herod the Great who bequeathed it to his son, Philip, who named it after Caesar Augustus, and also after himself. Thankfully he put Caesar first, a good idea in those days — Caesarea Philippi. It's a few miles from the northern city of Dan, and therefore it's a bit of a crossroads where Jewish culture mingles with Gentile culture; therefore, cosmopolitan in its outlook with an ebb and flow of opinions. Jesus goes there, I believe, to retreat from the maddening crowd and from the increasing and the escalating pressures of his ministry. Huge crowds were constantly pressing him, yearning for physical healings. People wanted to take him, after the feeding of the 5000, by force and make him King. Herod probably wanted to kill him. The Scribes and Pharisees definitely wanted to kill him. It’s an escalating pressure, and Jesus backs off to spend some time in retreat with his disciples. We know that first he went to Tyre and Sidon, but that wasn't quiet for long, after Jesus heals the Syrophoenician woman, so he goes to this mountain retreat. He wants to spend some quality time with his disciples, He wants to pour Himself into them. It was central to his strategy to build into the lives of these 12 men, so that they would take what they had seen in him and learned from him and preach it to the ends of the earth. He wants to spend time with them, and He gets right down to brass tacks immediately. Verse 13, "When Jesus came to the region Caesarea Philippi, He asked his disciples, ‘Who do people say the Son of Man is?’” He's asking for a survey of opinions on this important question. “What are they saying about Me?” He uses this title "Son of Man”; it was Jesus' most common self-designation. As a matter of fact, He's the only one who calls Himself the Son of Man, but He called himself that frequently, over 30 times in Matthew's Gospel. I believe, definitely, He got the title from Daniel chapter 7, that magnificent Son of Man vision that Daniel had. In his vision, he saw one like a son of man approaching the Ancient of Days, Almighty God, and coming into his presence. He receives from him glory, authority and sovereign power and all peoples and nations and men of every language worshipped and served him. It's a vision of someone who is not the one seated on the throne but, like Revelation 5, comes into the presence, and he's one like a son of man. I believe Jesus called Himself Son of Man to focus in on this perplexing issue of how one can be both Son of Man and receive this kind of worship in adulation and glory from Almighty God. It's the mystery of the incarnation and Jesus focuses on it with this title, Son of Man. The title emphasized both the deity and the humanity of Christ. There are wide ranging opinions. Some people said that he was John the Baptist risen from the dead, that's what Herod thought, a bit difficult since their lives overlap so much. It’s hard to be in two places at once and so that really is impossible. But there it is. They thought that somehow John the Baptist had risen from the dead. Others said he was Elijah, who as you know, ascended to heaven in a chariot of fire. The legend was that he would come back in, perhaps in equally dramatic way, and perhaps Jesus was Elijah coming back from heaven. Some people thought he was Jeremiah. A popular legend was that at around the time of the fall of Jerusalem to Babylon, that Jeremiah hid the Ark of the Covenant and that at a certain point, he would come back and restore the ark and worship would begin again. There's nothing of that in the Bible, but there's a legend concerning that. Others just didn't know, one of the prophets, they said. It’s a wide-ranging base of opinions here. This is a common theme, that the answers fall infinitely far short of the truth. You see, Jesus is God the Son. Through him all things were made. He is the infinite God. He is before all things and in him all things hold together. He's the image of the invisible God, the first-born over-all creation. That's who Jesus is. But these answers all come short. They fall short of who Jesus really was. This is common, over and over. People want to praise Jesus faintly and say good things about him, short of that he's God in the flesh. Benjamin Franklin, for example, said this, "As to Jesus of Nazareth, my opinion is I think the system of morals and his religion as he left them to us, is the best the world ever saw or is likely to see, but I apprehend that it has received various corrupt changes over time. I have, with most of the present dissenters in England, some doubts as to his divinity. Though it is a question I do not dogmatize upon, having never studied it.” Friend, study it. Study whether he's God or not, it's very important. Franklin said he never found the time to study it and it was needless to busy himself with it, when I expect soon an opportunity of knowing the truth with less trouble. Oh, he knows the truth. We ought to make this the study of our lives, friend. Who was Jesus of Nazareth? We have to find out whether he's God or not. It is true that at a point everyone will see him, even those who pierced him. But at that point, all the nations of the earth will mourn because of him. Too late, as we've mentioned, for Benjamin Franklin. Albert Einstein put it this way, "As a child I received instruction in both the Bible and in the Talmud. I am a Jew, but I am enthralled by the luminous figure of the Nazarene. No one can read the Gospels without feeling the actual presence of Jesus, his personality pulsates in every word. No myth is filled with such life." Well, those are words of praise far short of He is God in the flesh. French atheist Ernest Renan said this, "Jesus was the greatest religious genius who ever lived." That's not going to save your soul. German rationalist, Strauss, put it this way, "Jesus is the highest model of religion." John Stewart Mill, a philosopher, called Jesus the guide of humanity. Transcendentalist philosopher, Ralph Waldo Emerson put it this way, "Jesus belong to the race of prophets, he saw with open eyes the mystery of the soul. One man was true to what is in you and me, and that is Jesus. He is, I think, is the only soul in history who has appreciated the worth of man." Fine words. Mikhail Gorbachev said Jesus was the first socialist, the first to seek a better life for mankind. Most commonly people who don't believe in Jesus call him a good moral teacher. Jesus is infinitely more than a luminous figure, a religious genius, the highest model of religion, the guide of humanity, of the race of prophets, the first socialist seeking a better life for mankind or a good moral teacher. C.S. Lewis, in his classic Mere Christianity, talked about this quite directly in his “Lord, Liar, Lunatic” trilemma. You've heard it before, but bears quoting again. He says, "I'm trying here, to prevent anyone saying the really foolish thing that people often say about him. I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher, he would either be a lunatic on the level of a man who says he is a poached egg, [that's my favorite line] or else he would be the devil of hell. You must make the choice. Either this Man was and is the Son of God, or else he's a mad man and something worse. You can shut him up for a fool, you can spit at him and kill him as a demon, or you can fall at his feet and call him Lord and God but let us not come up with any patronizing nonsense about his being a great human teacher. He has not left that open to us; he did not intend to." So, who was Jesus of Nazareth? Jesus forces us to declare, He forces us to study it, He forces us to make a statement about this issue. Now, our opinion doesn't change the fact either way. If you think he is only a great moral teacher, and not the Son of God, it will not change his nature and it will not get him down off the throne, but it's very important for your soul. Infinitely so. Other subjects we could study don't force this kind of a commitment. We don't have to learn and make a commitment on biology or geometry or ecology or any of these things, but Jesus forces us to fly, to fly our flag. Same is true of biographies. You can go through and study the life of Alexander the Great or Napoleon or any of these men that I've quoted and make a claim of commitment one way or the other, you can just study them and just move on. It's just a topic. Jesus brings you to a fork in the road. You must make a choice. You must either worship him as God or you must reject him entirely. He doesn't leave you a middle of the road option. The statements that C.S. Lewis is referring to are astonishing. Jesus doesn't say, “I teach the truth,” or “I am a guide to the truth.” He says, "I am the truth." He says, "I am the way, and the truth and the life. No one comes to the Father except through me." More than anything, Jesus of Nazareth confronts us with his deity, and we must make a decision about it. His life is bracketed by two miracles: the virgin womb and the empty tomb. Peter Larson once said, "Jesus entered or our world through a door marked, "No Entrance" and he left through a door marked,” No Exit." It's quite striking, isn't it? The twin miracles, the beginning and the end of Jesus' life, they proclaim his deity. This is a question and there is a right answer. I know that some of us like Calvin in Calvin and Hobbs say, "All that emphasis on right and wrong answers, makes me feel stupid.” We want to say that every answer is the right answer. We're going to accept any answer. Jesus doesn't accept any answer. We are a tolerant people, we delight in tolerance, but here is a right answer to this question, and Peter gave it. Look what it says in Verse 15 through 17, “‘What about you?’ He asked, ‘Who do you say that I am?’ Simon Peter answered, ‘You are the Christ, the Son of the living God.’ And Jesus replied, ‘Blessed are you Simon, son of Jonah, for this was not revealed to you by man but by my Father in Heaven.’” In verse 16, we have the right and true answer, "You are the Christ, the son of the living God." This is Simon Peter's saving confession. Out of the fullness of his heart, Peter spoke, and he went far beyond all of these small current opinions about Jesus. He had seen Jesus' astounding miracles, a river of them, one after the other. He had heard Jesus' astounding words. Earlier, he had said to Jesus, "You have the words of eternal life, you alone have the words of eternal life." So, he'd heard his teachings. He had seen the perfection of Christ's character, how he handled difficult encounters with hate-filled sinners one after the other and dealt with every single one of them with perfect love, perfect character, holiness, humility every single encounter. Every word perfectly spoken. He saw him dealt with issues with great courage, he saw his perfect character. With all of that evidence, even with all of that evidence he still needed a miracle. I'm talking about Simon Peter. He still needed a miracle worked on his own heart in order to confess that Jesus was the Christ, the son of the living God. I don't want you to think that Peter's confession is like a magic word formula you have to say, "You are the Christ, the Son of the living God." It doesn't have anything to do with the words, it has to do with the truths behind the words. There are actually many such confessions in the New Testament. Nathaniel in John Chapter 1, said, "Rabbi, you are the son of God, you are the king of Israel." That's a saving confession. At the end of John's gospel, doubting Thomas is doubting no longer and he falls, I think, in front of Jesus and says, "My Lord and my God." That's a saving confession. Mark, 15:39, the centurion who stood there in front of Jesus, heard his cry, saw how he died and said, "Surely this man was the son of God." If he believed it in his heart, that's a saving confession. Even Peter had a different way of saying it at another time, "We believe and know that you are the holy One of God.,” a saving confession. The key element is a recognition that this man is God, that he is God in the flesh and no less. Our Recognition of Who Christ is Comes from God’s Revelation to Us As I've already mentioned this fact can only be believed by direct revelation of God the Father to your heart. It's the only way you will come to this conclusion. Look what he says in verse 17, Jesus replied, "Blessed are you, Simon, son of Jonah, for this was not revealed to you by man but by my Father in Heaven." Salvation is God's work from beginning to end, from first to last, he is the Alpha and the Omega of our salvation. He works it in us and, except a person receive direct revelation from God the Father, you will never make Peter's saving confession, it is actually impossible. Jesus did tremendous miracles in front of Jewish leaders and they never believed. Jesus healed people of paralysis and fed huge crowds of people, and they didn't believe in him. The miracles alone, the evidence of the miracles alone is not enough. Rather Christ must be directly revealed to your heart by God the Father. It's interesting to me, that Jesus entered the world to reveal God the Father to us. He says in John 14, "Anyone who has seen me has seen the father. Don't you know me, Philip after I've been with you all this time?" You look at Jesus, you see the Father, but it's only by the administrations of the Father, that you'll see Jesus properly. Do you see it? It says in Matthew 11:27, "No one knows the Son except the Father. And no one knows the Father, except the Son and those to whom the Son chooses to reveal him." Do you see the revelation? Jesus reveals the Father to us, the Father reveals Jesus to us. But I say this, without this direct supernatural work of God on your heart, you will never believe. Never. So, it says, "Blessed are you Simon, son of Jonah." This is the greatest blessing in my life to have, Second Corinthians 4:6, "The light of the knowledge of the glory of God in the face of Christ, shining in my heart and the light shines in the darkness and the darkness cannot extinguish it." Amen. The light of the knowledge of the glory of God shines in the heart of any born-again person and regenerate person. It's a light that God kindles, God the Father concerning his own son. In Christ, we see the perfections of God, and blessed are you if that's happened to you. "Blessed are you, Simon, son of Jonah." What does “blessed” mean? It means happy, in a way you can't even imagine. Happy, like the world cannot make you happy. It means eternally, perfectly happy in the presence of God. You have just now the foretaste of the blessedness that comes from making this confession. This is the greatest blessedness that there is. During the first “Great Awakening” Jonathan Edwards wrote a sermon with a typically obtuse and difficult title; something like this: “Divine Supernatural Light Revealed Directly to the Human Heart, a Rational and Correct Doctrine.” Basically, what it means is that it is right for us to expect God to reveal things directly to our hearts based on the word of God. He's coming right out of this text, "Blessed are you, for this was not revealed to you by man but by my Father in heaven." You must see in the face of Jesus of Nazareth, almighty God. God the Son. You must see it in this man who lived so many years ago, who lived that one solitary life, in order to be saved. The only way you can do it is if God the Father works it in you. I could preach for the next hour, I could preach with great eloquence. I could preach with great simplicity; I could stop right now. I could preach for another three hours. It wouldn't matter. The technique of communication doesn't matter. What matters is that God speaks directly to your heart, as you're hearing the Gospel preached, that's what matters. Apart from this work, we are lost, we were dead in our transgressions and sins, without hope and without God in the world. This saving revelation saved Peter's soul, and it was the first clear revelation of Jesus' deity made in Matthew's gospel; a clear statement and an important moment. Next week with God's help, according to the will of God, if we have the opportunity, I'm going to preach on the church and the doctrine of the church. I want to give you a brief overview of what we're going to see now. Based on Simon Peter's confession, God has orchestrated a huge church. Look what it says in Verse 18 and 19, "I tell you that you are Peter, and on this rock, I will build my church and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven and whatever you bind on earth will be bound in heaven and whatever you loose on earth will be loosed in heaven." The foundation of Christ’s church is the apostles and prophets with Christ Jesus himself as chief cornerstone. In their testimony to the saving work of Christ, we find our salvation. We would not have the New Testament if it were not for these eyewitnesses, who had their eyewitness testimony written down. On the basis of this, we know Jesus, we hear the gospel, and we are able to listen and to believe. On that rock He founded the Church, but since then the church has been making progress. Jesus said, "I will build my church and the gates of Hades will not prove stronger than it." It has progressed. There is now a multitude greater than anyone can count, from almost every tribe, and language, and people, and nation. That is the drive of the missionary endeavor in this world. That people from every tribe and language and people and nation, would confess that Jesus is the Christ, the son of the living God, that is the church that Christ is building. And that church has authority, "I will give you the keys of the kingdom of heaven and whatever you bind on earth, will be bound in heaven. Whatever you loose on earth will be loosed in heaven." It has to do with the authority of the church within the walls of the church to deal with its doctrines, and its life, and its practices, appropriately, to order itself for mission and to deal with church discipline, to keep itself pure and holy. Outside the walls of the church, to proclaim based on this gospel whether other people sins are forgiven or not. What a grave responsibility that is. Finally, it says, "The gates of Hades will not prove stronger than it." — future triumph, future conquest. The gates of Hades, I think, representing both Satan's wicked dark kingdom and its power of death, and then death itself, which will someday be thrown into the lake of fire. Amen and Amen. The death of death. Death will not hold us back, cannot bar us in but we will most certainly be raised to life, and we will live forever and ever. That is the nature of the future triumph of the church. It's not going to come lightly or easily. There's a march of suffering that's still ahead of us, but this is how Christ will build his church. You see that the foundation of it is an individual personal confession of faith in Christ. That's how the whole thing is built. Just as the universe is built out of atoms, so the church is built one living stone after another. Each one of them individually making that confession of Christ. Application Have you made that confession today? I prayed this morning that God would bring someone here today who had not made yet that confession, and that they would make that confession today, that they would see in the death of Jesus Christ, in his blood shed on the cross, an atoning sacrifice for sin their own salvation. That they would acknowledge that they have sinned, that they have transgressed the law of God, and that they have no hope of salvation apart from Jesus. That they would cling to Jesus, and they would see in Christ, deity. Not merely a good moral teacher, or a guide for humanity, but God, who willingly laid down his life. Are you that person? Have you made that saving confession yet? Don't leave this room without making that confession. Confess in your heart, "Jesus you are Lord. You are my savior; I trust in you." For the rest of you who have already made that confession, do you realize how blessed you are? Do you realize that Christ's word of blessing for Simon Peter stands over you and blesses you too? Do you realize that you would not be able to make that confession if God had not worked it directly in your soul by the power of the Holy Spirit? Do you realize that He knew you by name, He called you by name and you are his and He will never let you go? I'm hoping that your problems that you carried into this place, this morning, are shrinking into insignificance as you listen to this. The blessing of God swallows them all. You're going to live with him forever and ever in his presence. You are his and he is yours. Blessed are you. Confess and say, "You know, it's not through my own good works, it's not because I'm such a good believer, or such a good repenter or such a good faithful person. No, it's because He was gracious to me, because God the father revealed it to me, that's why." All praise and glory go to him. It is true that God intends for us to have a role to play. “How can they call on the one they've not believed in? How can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent?” As it is written, "How beautiful are the feet of those who bring good news?" Consequently, faith comes by hearing the message. The message is heard through the word of Christ. Let's be God's fellow workers, let's be his ambassadors, as though God himself were making his appeal through us. Find somebody at the workplace, find a neighbor who's not made the saving confession yet and share the gospel with them. God will use it. The whole time, you know that if it happens, it's only by the direct revelation of God the Father to that person's heart. Trust in him for that. One final thing, do you realize that God isn't done? I'm speaking to you believers now; God isn't done revealing Jesus to you. Do you have enough of Jesus, have you learned enough of him? Can we close that file and put it aside and study something more worthy now? Can that ever happen? Will it happen in eternity? When you get to a point when you've been there 10,000 years, bright, shining as a sun, that you've learned enough about Jesus? This is an infinite topic and infinite is the father's commitment to tell you about it. He will never tire of teaching Christ to you. For all eternity, you will study him and with Paul, you will continue to say what he says, in Philippians 3, "I want to know Christ, I want to know him." And as it says in Isaiah 9, "A great mystery of the increase of his kingdom and peace. There will be no end." I mean to eternity. Forever Christ will be increasing within you. Look forward to it, you're blessed. Your blessings are still infinitely yet to come.